Messianic expectancy, and firm faith in the resurrection, and eternal reward and
punishment (iii. 16; xiii. 9, 10; xiv. 2, 6, 7; xv. 11 to the end).
2. Comp. for example, ix. 7, 9.
3. This view which, so far as I know, has not been suggested by critics, will be confirmed
by an attentive perusal of almost every 'Psalm' in the collection (comp. the first three with
the three opening Psalms in the Davidic Psalter). Is our 'Psalter of Solomon,' as it were,
an historical commentary by the typical 'sage?' And is o ur collection only a fragment?
IV. Another work of that class - 'Little Genesis,' or 'The Book of Jubilees' - has been
preserved to us in its Ethiopic translation (though a Latin version of part of it has lately
been discovered) and is a Haggadic Commenta ry on Genesis. Professing to be a
revelation to Moses during the forty days on Mount Sinai, it seeks to fill lacunĉ in the
sacred history, specially in reference to its chronology. Its character is hortatory and
warning, and it breathes a strong anti- Roman spirit. It was written by a Palestinian in
Hebrew, or rather Aramĉan, probably about the time of Christ. The name, 'Book of
Jubilees,' is derived from the circumstance that the Scripture-chronology is arranged
according to Jubilee periods of forty- nine ye ars, fifty of these (or 2,450 years) being
counted from the Creation to the entrance into Canaan.
V. Among the Pseudepigraphic Writings we also include the 4th Book of Esdras, which
appears among our Apocrypha as 2 Esdras ch. iii.- xiv. (the two first and the two last
chapters being spurious additions). The work, originally written in Greek, has only been
preserved in translation into five different languages (Latin, Arabic, Syriac, Ethiopic, and
Armenian). It was composed probably about the end of the firs t century after Christ.
From this circumstance, and the influence of Christianity on the mind of the writer, who,
however, is an earnest Jew, its interest and importance can be scarcely exaggerated. The
name of Ezra was probably assumed, because the writer wished to treat mainly of the
mystery of Israel's fall and restoration.
The other Pseudepigraphic Writings are: -
VI. The Ascension (ch. i.-v.) and Vision (ch. vi.-xi.) of Isaiah, which describes the
martyrdom of the prophet (with a Christian interpolation [ch. iii. 14- iv. 22] ascribing his
death to prophecy of Christ, and containing Apocalyptic portions), and then what he saw
in heaven. The book is probably based on an older Jewish account, but is chiefly of
Christian heretical authorship. It exists only in translations, of which that in Ethiopic
(with Latin and English versions) has been edited by Archbishop Laurence.
VII. The Assumption of Moses (probably quoted in St. Jude ver. 9) also exists only in
translation, and is really a fragment. It consists of twelve chapters. After an Introduction
(ch. i.), containing an address of Moses to Joshua, the former, professedly, opens to
Joshua the future of Israel to the time of Varus. This is followed by an Apocalyptic
portion, beginning at ch. vii. and ending with ch. x. The two concluding chapters are
dialogues between Joshua and Moses. The book dates probably from about the year 2
b.c., or shortly afterwards. Besides the Apocalyptic portions the interest lies chiefly in the